Divine attribute of Al Hakeem (The Wise)

NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon

Huzur gave a discourse on the Divine attribute of Al Hakeem (The Wise) in his Friday Sermon today. Huzur said he has been giving sermons for the past many weeks on the Divine attribute of Al Aziz (The Mighty) and that he has explained that half of Quranic citations of Al Aziz are in conjunction with Al Hakeem, therefore with the elucidation of Quranic verses for Al Aziz the subject of Al Hakeem has also been somewhat covered.

According to Arab lexicon Al Hakeem is One with wisdom and wisdom connotes to encompass the most excellent things with the most excellent knowledge, things that are most excellent by virtue of birth or by virtue of their attributes, their status etc.

In Hadith the Holy Qur’an has been called Hakim (Judge), it is a most decisive Book. However, taqwa (righteousness) is conditional in understanding it and for this within one’s capacity one needs to be hakeem.

The Promised Messiah (on whom be peace) said that there is a fantastic difference between seeking apparent knowledge and knowledge of the Qur’an. Taqwa is not an essential factor in order to seek worldly knowledge nor does one need to keep one’s word and deed in accordance to Allah’s commandments for gaining worldly knowledge. Rather the more worldly knowledge people gain the more atheistic they get. Europe and America have made tremendous progress in worldly knowledge however their spiritual state is rather fragile. Conversely, in order to seek religious knowledge one is required to have humility. The Qur’an is a Book of God and its knowledge is in Allah’s hand and taqwa is like a ladder through which we may reach this knowledge. Indeed the world is ever inclined towards worldly knowledge and is fascinated by modern-day inventions and the like. Besides, those Muslims who subscribe to the old school of thought are entangled in grammatical matters and are stuck on specific pronunciation of certain Quranic words.

Imam Raghib defined ‘Hikmat’ or wisdom as reaching the truth through knowledge and reasoning, in terms of usage of this word for Allah, Imam Raghib said it is the discernment and insight about Him through which one may understand Him. When Allah is referred to as Hakeem it certainly does not signify the same meanings, just as the Holy Qur’an declares in Surah Al Tin ‘Is not Allah the Best of judges’ (95:9).

Hadhrat Musleh Maud (may Allah be pleased with him) said one meaning of Hakeem is ‘scholar’ another meaning is one who is judicious, one who executes all matters in a fine manner, whose matters cannot be spoilt by any.

Citing verses 31 to 33 of Surah Al Baqarah Huzur explained that these verses unfold for us that the angels declare that they only have knowledge that Allah has taught them and they cannot encompass what is in the knowledge of Allah, for He is All-Knowing and Wise. They acknowledge that they asked the question about man creating disorder only in view of what was apparent to them. Huzur said judging by the current state of affairs in the world indeed the angels were right in their assertion, however, God forbid, their knowledge did not exceed that of Allah, for He had declared that His vicegerent will not be the cause for the disorder. The responsibility of the blood-shedding of mankind that the angels had feared does not lay on Adam, rather the causes for that are external enmity or internal failing. Allah’s vicegerent only taught to do good, however external and internal factors caused friction. All prophets of God have had to face similar situations. Due to Adam being the vicegerent of God trouble was created however, it also caused many to emerge as manifestations of Divine attributes.

Adam also declared that such pious people could not transpire without the existence of the force of evil. This scenario also presents a matter of choice between good and bad, a capacity that the angels have not been given. Huzur quoted an Urdu poetic verse which translates as:

“It is better to become human than an angel; however, it requires a greater effort”

Huzur said indeed the angels declared at the birth of each prophet of God that their knowledge was limited and that Allah is All-Knowing, Wise.

Huzur said those who raise objections these days and reject the fact that Allah sends His chosen people in each age to spread good are in fact raising objection to the way of Allah from time immemorial.

Huzur also said that when these verses are read in-depth one realises that the angels had acknowledged that their knowledge could not increase like man’s knowledge could increase in accordance to the capacity Allah had bestowed on man.

Further explaining the subject Huzur said a person who acquires knowledge and discernment of Allah is hakeem even if he/she is not so strong in what is essentially apparent worldly knowledge. Man cannot attain the discernment that Allah the Exalted has of Himself and therein lies the difference in the wisdom attributed to Allah and to man.

Citing verse 261 of Surah Al Baqarah Huzur said commentators take literal meanings of this verse. Hadhrat Musleh Maud (may Allah be pleased with him) explained that when Hadhrat Ibrahim (on whom be peace) asked Allah about ‘giving life to the dead’ and Allah told him to take four birds and get them attached to him, the connotation was to morally train his children; Ishmael, Isaac, Jacob and Joseph. Two of these sons were directly morally trained by Hadhrat Ibrahim (on whom be peace) and the other two indirectly. The reference to the ‘hill’ in the verse denotes a high spiritual status. In addition the verse also denotes that ‘revival of faith’ will be in four ages. That is, first it came about through the voice of Moses (on whom be peace) then the voice of Jesus (on whom be peace) then the Holy Prophet (peace and blessings of Allah be on him) and fourthly the voice of the Promised Messiah (on whom be peace). This way the first bird signifies the people of Moses (on whom be peace) and the fourth bird the Ahmadiyya Community through which Hadhrat Ibrahim’s (on whom be peace) heart will be gladdened and which is a manifestation of Allah’s attributes of The Mighty and The Wise.

This places great responsibility on us to adhere to the sagacious teaching, which is acquired by adopting taqwa, so that we may be witness to the coming to life of the [spiritually] dead.

Citing verse 115 of Surah Al An’am (6:115) Huzur said this should be the response of each believer no matter what the adversaries say. We are not in need of anyone for we have Allah as the best of all judges and Who is Wise and Who has unfolded His profoundly wise message for us. Therefore, if Allah’s judgment is with us we have no care whether a government or its legislative body passes a judgment cowing to the power of the forces of evil, however, when our God passes a judgment that is decisive therefore we are in no need of any other arbitrator.

Today, we have the conviction that Hadhrat Mirza Ghulam Ahmad Qadiani is the Promised Messiah – the Book of Allah states that the Messiah will be from among the ummah, then what authority does the legislative body of a government holds compared to the decree of Allah, Who is the Best of judges? Indeed, it is our adversaries who will be dismissed and we shall be triumphant. We have no care of their verdicts which are devoid of taqwa and are a stack of ignorance. Allah indeed is the greatest of all judges and according to His judgment we are firm on the very faith that the Holy Prophet (peace and blessings of Allah be on him) brought and shall remain firm till the very end.

Huzur said these days MTA is broadcasting a series of programmes with Dost Muhammad Shahid Sahib [Ahmadi historian] who is unfolding all the facts surrounding the 1974 issue [in Pakistan]. Huzur said these people did not have any answers then and they do not have any answers now and indeed will not have any answers.

InshaAllah it is Ahmadiyyat alone that, while treading the right path, is going to be a manifestation of Divine attributes and is also going to spread them in the world.